#Most Beautiful Names & Lofty Attributes of Allah

[asma-al-husna]

Allah calls Himself Dhul-Jalaali wal-Ikraam—The Possessor of Glory and Honour, The Lord of Majesty and Generosity — on two occasions in the Quran. He is the one who owns each attribute and manner of glory, majesty, superiority, generosity, and honour. Dhul-Jalaali wal-Ikraam is the source of great splendour and abundance!

The Owner of Loftiness and Majesty, The Lord of Generosity and Nobility

Jalaal comes from the root jeem-laam-laam, which points out to three main meanings. The first main meaning is to be glorious, majestic and sublime. The second main meaning is to be high, lofty and independant and the third to be supremely great.
This root appears twice in the Quran in one form; as the noun jalaal. An example is al-jalaali (of Majesty).

Ikraam, kareem and akram come from the root kaaf-raa-meem, which points out to four main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued. The third main meaning is to be precious, valuable and rare and the fourth to be bountiful and productive. This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”) and al-ikraam (“and Honor ”).

Linguistically, dhu or thoo is a demonstrative pronoun and literally means with, in, on, or of in the Arabic language. In Dhul-Jalaal dhu refers to Allah ‘azza wa jall being complete Possessor, Owner and Lord of al-Jalaal, Majesty and Glory. Wal-Ikraam means wa (and) al-Ikraam, the Generosity and Bounty. Kareem is an adjective while ikraam is a verbal noun.

Allah is the Lord of these two beautiful Attributes. Dhul-Jalaali wal-Ikraam is the One who is most precious and honoured, He is the Majestic and Glorious Lord, Owner and Source of all generosity, blessings and bounties!

Dhul-Jalaali wal-Ikraam Himself says: Blessed is the name of your Lord, Owner of Majesty and Honor [Quran, 55:78]

The Honourable Face of Allah

In Surah Ar-Rahmaan Allah ‘azza wa jall tells us about the moment everything and everyone on earth will perish and only His honourable Face will remain, because He is the Ever-Living and will never die. Allah ‘azza wajall describes His Face here as being Dhul-Jalaali wal-Ikraam. Ash-Sha`bi said, “When you have recited, Whatsoever is on it (the earth) will perish.) do not stop, continue reading,And there will remain the Face of your Lord, Owner of Majesty and Honor.”[Quran, 57:24-25] Ibn `Abbas commented on the meaning of Dhul-Jalaali wal-Ikraam, by saying, “Owner of greatness and pride.” Both of these statements can be found in tafseer Ibn Katheer.

How Can You Live by This Name?

1.      Seek the Face of Dhul-Jalaali wal-Ikraam.

Allah ‘azza wa jall describes His Noble Face as being Dhul-Jalaali wal-Ikraam; only He is worthy of being revered and obeyed. Make it a mission to seek His Face in everything you do. And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face [Quran, 18:28] That means for example that if you do something for someone else or give someone something, you don’t do it for their praise or recognition, but only to please Allah. As He said about those giving charity: We feed you seeking Allah’s Face only [Quran, 76:9] You can test yourself by seeing how you feel when someone doesn’t show gratefulness or doesn’t recognize what you did for them: do you feel angry and upset? Then you might have to remind yourself to do it for His Face only  He records each deed, no matter if people thank you or not.

2. Remember Dhul-Jalaali wal-Ikraam after each prayer.
Follow a sunnah and get rewarded immensely by using below dhikr after salah. A’ishah radiyallahu ‘anhaa said, “When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say,

‎اللْهُمَّأَنْتَالسَّلَامُوَمِنْكَالسَّلَامُ،تَبَارَكْتَيَاذَاالْجَلَالِوَالْإِكْرَام

Allahumma antas-salaam wa minkas-salaam, tabaarakta yaa Dhal-Jalaali wal-Ikraam (O Allah! You are As-Salam, and peace comes from You. Blessed be You Yaa Dhal-Jalaali wal-Ikraam) [Muslim]

3. Be generous.
Let Allah ‘azza wa jall being  the Lord of generosity be an inspiration for you to be kareem (generous) to others as the Prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire… [At-Tirmidhee]

4. Recognize the Source.
When you receive gifts from people or someone benefits you by giving support or help, know that the Source of these bounties is Dhul-Jalaali wal-Ikraam. So when a gift or benefit arrives to you, make sure the first thing you do is saying ‘alhamdulillah’ and honour the true Giver from whom all blessings come. Then, thank the person for example by supplicating for them by saying  jazaakAllahu khayr (may Allah reward you with good) or baraakAllahu feek (may Allah bless you).

5. Ask Dhul-Jalaali wal-Ikraam.
The Prophet salallahu ‘alayhi wa sallam encouraged you to call upon Allah ‘azza wa jall in an effective manner by using His most Beautiful Names. When you start your dua’ with this Name, mind that Dhu changes into Dha, for example Yaa Dhal-Jalaali wal-Ikraam.  The Prophet salallahu ‘alayhi wa sallam said: Persist (in invoking Allah) with, “Yaa Dhal-Jalaali wal-Ikraam [Ahmad, An-Nasaa’i] So when you make a dua’, you can say: Yaa Dhal-Jalaali wal-Ikraam… [ your request]..

O Allah, Dhul-Jalaali wal-Ikram, we know that You are the Lord of all majesty and bounty. Aid us to seek Your Honourable Face only in our intentions, words and deeds. Help us to put obedience to You above everything else in our daily life and make us generous to others. Bless us with being able to see Your Countenance in the Hereafter,  ameen!


[loverandservantoftheahlulbayt]

🍃🕊🍃 Question 22: The Original Sin of Adam and Eve

Question: Did Adam commit a sin? What about the question of the infallibility of the Divinely sent prophets?

🍃 Brief Answer

In reply to the above question, three issues must be examined. However, it is necessary to note the fact that the absolute infallibility of the infallibles (ع)—i.e., the prophets and the Imams—is the consequence of their luminous and lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the perfect manifestations and the clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the form of their souls were moulded by both of the Divine arms—i.e., Divine Beauty and Majesty—and so they were taught the reality of the Divine Names and Attributes in pre-eternity in the world of the Unseen. They have always enjoyed the friendship of God, the Exalted; they see themselves in the perpetual presence of God, and it is precisely this sense of presence that precludes the committing of sin, although they are still capable of it.

As regards the question of the infallibility of the prophets (ع), there are conflicting views among Muslim sects. However the main positions can be organized into five groups:

1. The prophets (ع) are infallible vis-à-vis the major sins but might commit the minor sins. Moreover, they are bestowed with infallibility at reaching adulthood. This is the view espoused by the majority of the Mu’tazilites.

2. They are infallible vis-à-vis the deliberate perpetration of sin but are prone to the inadvertent commission of sin. Moreover, the prophets are bestowed with infallibility after being appointed to prophethood. This view is held by Abu ‘Ali Jiba`i.

3. The prophets are infallible vis-à-vis all sins except those committed inadvertently. They will, however, be punished for such sins, although the common folk are not liable in such cases. This discrepancy is due to the height of the prophets’ spiritual station. This view is embraced by Nazzam and those who follow his school of thought.

4. Prophets are susceptible to the commission of sin, any type of sin, whether major or minor, and whether intentional or unintentional. This is the view embraced by Hashawiyyah and a number of the traditionalists (ahl al-hadith).

5. Prophets are absolutely infallible in regard to all types of sin, whether major or minor, and whether intentional or unintentional. This is the view espoused by the Imamiyyah, the Shi’ites. According to the Shi’ite school of thought, the prophets are endowed with infallibility even before they are appointed to prophethood. The only negative deed that they might perform is acting in opposition to what is encouraged (but not mandatory) or what is more meritorious.

The Imamiyyah support their belief by a number of arguments, three of which will be mentioned here.

1. If they were to commit sins that would indicate their inferiority to the lowest of people, as the knowledge which they possess of the Creator is not available to others. Hence, considering the knowledge which has been bestowed to them regarding Allah (awj) and the reality of sin and disobedience to the command of the Lord—if they were to sin, they would be the most sordid of sinners.

2. The commission of sin by the prophets would pose a dilemma to the believers. For, as Divine messengers they aught to be obeyed, but as sinners, their obedience would not be permissible. Thus such a scenario would entail the coincidence of obligation and prohibition, i.e., the concurrence of two opposites, which is impossible.

3. The purpose of the Divine mission of the prophets is to serve as exemplars to be obeyed, to instruct their societies, and to dissuade the believers from sin. If the commission of sin be possible for the prophets that would translate into their people’s lack of trust in them—a trust which is necessary in order to advance their mission, hence defeating the purpose of their mission. And such is unbecoming and thus impossible in respect to the Wise Lord.

The infallibility of the prophets and the Imams (ع) derives from their complete knowledge and direct witness of the unseen realities (which is due to their Divinely inspired theoretical intellects) which prevents them from committing sin (and this aspect can be attributed to their Divinely reinforced practical intellects). In this light it becomes clear that their infallibility is a volitional matter due to their Divine knowledge of what is permissible and what is not and of vice and virtue.

The second issue is the location of Adams’s (ع) residence prior to his banishment to earth. Was it the promised Paradise of the Hereafter or a terrestrial heaven? Some are of the opinion that it was the promised Paradise. Although Paradise does not accommodate obligation, but this does not pose a problem in the case of Adam and Eve (ع), for the eternal residence in Paradise is the result of acquired eligibility, which was lacking in their case.

But there are several problems with this view. Firstly, if he resided in Paradise which does not accommodate obligation, then why does the Qur`an state that he disobeyed Allah (awj)? And how was Satan capable of disobedience? Secondly, if it were Paradise, then Satan would not have had access to it? Thirdly, the consumption of all the bounties of Paradise is permissible and Allah (awj) does not prohibit anything there, while Adam (ع) had been prohibited from eating the fruit of the forbidden tree.

Therefore, it seems that the correct view is that he was in a terrestrial paradise. This view is actually substantiated by hadiths which specify that it was a garden in this world, pointing out that Adam and Eve (ع) would even witness the setting of the sun and the moon. There are however contradicting hadiths indicating that the place of their residence was in a heavenly location. This contention is corroborated by the usage of the word hubut in speaking of the banishment, which denotes descending from a higher level to a lower level.

The third issue is in regard to Adam and Eve’s (ع) deed: whether they committed a sin or not? There are three positions on this question, two of which are the more important. The first position is that, firstly, it was a minor sin, and secondly, it preceded Adam’s (ع) prophethood, and hence the station of prophethood was not violated. Several reasons have been cited in support of this position, among them: the verses that deal with this issue clearly indicate the sinful nature of the deed, for the word ‘isyan occurs in them, which in the Qur`an is employed only in the sense of sin. Moreover, there is no reason to believe that the command addressed to Adam prohibiting the consumption of the fruit in question (“la taqraba”) was an advisory warning. And furthermore, it does not make sense that Adam (ع) repented on account of disregarding an advice.

The other position—which seems to be the correct one of the two—is that Adam (ع) was in fact a prophet when committing the deed in question, for Jibra`il would visit him and the visitation of Jibra`il indicates prophethood, for he does not visit anyone but prophets. This point is strengthened by the fact that Allah (awj) taught Adam (ع) all the “names” and it was only he that knew them and not even the angels had that knowledge. On that account, Adam (ع) was appointed teacher to the angels, bestowing to them the knowledge of the “names”. All these incidents were prior to Adam’s (ع) eating from the forbidden tree. Hence, it can be inferred that Adam (ع) was in fact a prophet when he committed the deed in question.

The problem is that according to the Shi’a school of thought, prophets are absolutely infallible and are even free of minor sins. Thus, the prohibition must be interpreted as an advisory warning and so Adam’s (ع) guilt was neglecting that which was more meritorious. But since prophets are at a high station of Divine knowledge, they are guilty even in the case of neglecting what is more meritorious. This is witnessed also in the stories of Yunus (ع) (when he became angry with his tribe and lost all hope in guiding them and so abandoned them without asking permission from Allah (awj), whereat Allah (awj) confined him to the belly of a whale, where if he had not become contrite and repented, he would have remained till the Day of Judgment)1 and Yusuf (ع) (when he sought help from an inmate instead of Allah (awj) for deliverance from prison).

Although it should be noted that neglecting the more meritorious of deeds does not warrant punishment in the case of the ordinary people, for “The righteous deeds of the good folk are the sins of those brought nigh to Him.” It is for this reason that the midnight prayer was obligatory for the Prophet while it was an encouraged act for everyone else. It is thus that the laypeople’s performance of rituals, which is fraught with distraction and negligence, is inappropriate in the case of the prophets of Allah (awj).

According to this position, ‘isyan must be construed as “opposing the word of the Lord”. “Word” could either apply to what is obligatory or otherwise something just encouraged. Hence, the claim that the usage of ‘isyan in the sense of ignoring that which is encouraged is inaccurate loses ground. Furthermore if in fact ‘isyan literally denotes disobeying a command, in this case because of the presence of irrefutable proofs it must be interpreted accordingly.

The word ghawa in the verse in question2 denotes harm and loss, for if Adam (ع) had abstained from eating from the forbidden tree, he would have deserved a great reward. And repentance in his case was not for redressing a sin, rather for a deed that was unbecoming of his status. This must be complemented by the fact that repentance is not always for rectifying a sin. It is, however, always efficacious in severing the chains of bondage to other than Allah (awj), thus meriting a great reward, although one might not be sinful.

But as regards to why he was not banned from consuming the forbidden tree after banishment or as to whether he regained his original status, first the meaning of the “tree” and its consumption must be understood. There are two possibilities as to the meaning of the “tree”: It was either a concrete plant—such as wheat, fig, camphor, etc.—or a spiritual reality. In the latter case, it could not have been the “tree of knowledge” as some have contended, for he was the most knowledgeable creature after Allah (awj), to the extent that he became the teacher of the angels.

Another possibility is that it was the tree of jealousy, which would have to be understood as an inclination toward a positive thing owned by someone else, not the prevalent form of jealousy, for it would be in conflict with the status of prophethood. It has been suggested that his jealousy was in seeing the status of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع) and realizing his inferiority. This is a more likely possibility as jealousy is even now a detestable trait condemned by God. It has been stated in a hadith that jealousy devours one’s faith even as fire consumes a cotton ball.

If however the “tree” refers to a concrete tree, it must be said that it is not wrong for the ruling on a subject to be different in differing times and locations. For instance, in the very early years of Islam, Muslims were directed to pray facing Jerusalem. That changed later on and they were commanded to pray facing the Ka’bah.

Or consider the case of consuming the corpse of an animal not slain according to the prescribed rite, where in normal circumstances it is forbidden while it has been allowed—or depending on the case obligated—in the case of an emergency to save a starving person from death. To turn back to the story of Adam (ع), eating from the forbidden tree was prohibited in that particular time and place but permissible at other times and locations. Furthermore, if Adam (ع) was banished to earth, it was as the direct result of eating from that tree, and so that deed was injurious only in the celestial realm and not on earth.

We would like to close this essay by noting that if the dear readers are interested; this topic can be pursued at a higher level.

🍃 Detailed Answer

In order to arrive at the answer, a few preliminary points must be considered. It must first be pointed out that the Divine prophets and their deputies enjoy lofty spiritual and existential stations in the order of existence. They are the hidden rays of Divine effusion; the complete manifestations and clear signs of the Beauty and Majesty of the Truth. The clay of their bodies and the forms of their souls were moulded by the might of both of the Divine arms—Beauty and Majesty—and were taught the reality of the Divine Names and Attributes in the pre-eternal world of the Unseen.

The second point that must be addressed is in regard to the question of infallibility. There are a range of views in this regard, among them:

1. They are infallible vis-à-vis the major sins but are vulnerable to the minor sins;

2. They are vulnerable to both major and minor sins;

3. They do not commit sins intentionally but may do so by mistake;

4. They are absolutely infallible.

The final view, which is the correct one, is that of the Shi’a and is supported by a variety of reasons, one of which is that if they were vulnerable to sin, it would defy the purpose of their mission, for in that case the masses would not be willing to trust and follow them; such a scenario runs contrary to the wisdom of the Omniscient Lord.

Now the cause of their infallibility is their all-encompassing knowledge of obedience and disobedience, of what is permitted and what is forbidden, and generally speaking of vice and virtue (or in a word, their theoretical intellect) that keeps them from sinning (which is carried out by the faculty of the practical intellect).

A relevant question in the context of Adam’s (ع) sin is where Adam (ع) resided before banishment. It could not have been the promised Paradise; for, firstly, as asserted in the Divine Text leaving Paradise is not possible; secondly, Satan is not allowed in Paradise, and finally, there are no restrictions on the consumption of any fruit in Paradise.

The last point meriting mention in this context is in regard to the nature of Adam’s (ع) error. One of the posited explanations is that it was not a sin but a neglect of what was more meritorious (tark awla); for, firstly, prophets are infallible; secondly, considering the lofty station of the prophets, it would not be inappropriate for them to be upbraided on account of neglecting what is more meritorious—hence, the adage, “The righteous deeds of the good folk are the sins of those brought nigh to Him;” thirdly, neglecting the more meritorious has in fact occurred among the prophets—as in the story of Yunus (ع)—and so is a likely possibility.

But as to the question of why Adam and Eve (ع) were not forbidden from the consumption of the forbidden fruit on earth as they were in the Garden of Eden, there are several possible explanations. It is possible that the forbidden tree was an actual tree, a plant, the consumption of which entailed banishment from the heavenly life that they were enjoying, and as such there would have been no reason for the prohibition of that tree on earth. And as elucidated in the appropriate place, religious directives vary based on location, time, and other particular circumstances.

Another possibility is that the tree in question was a spiritual reality. In this case, that tree was either the tree of knowledge, which is of course not defensible as it is contradictory to definitive Qur`anic and traditional principles. For, as related in the Qur`an, Adam (ع) was not only not restricted in the acquisition of knowledge but in fact he was taught all the “names” thus becoming the teacher of the angels.

Another possibility is that the tree is a metaphorical allusion to the trait of envy. Of course since Adam (ع) was a messenger of God, the envy in question should be construed as a sort of longing, possibly a longing for the spiritual station of the Prophet of Islam, ‘Ali, Fatima, Hasan, and Husayn (ع). Also in this context it may refer to the condemnation of jealousy before entering this world.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Anbiya (21), (Verse 87)

وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لاَ إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنتُ مِنْ الظَّالِمِينَ

2. Surat Taha (20), (Verse 121)

فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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[mohibkhaaan]

Our Lord is Allah SWT. There is no 'True God'/ 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Allah is the One and Only 'True God'. Only Allah SWT has the right to be worshiped.  Mu'adh bin Jabal (may Allah be pleased with him) reported: I was riding a pillion with the Prophet (ﷺ) on a donkey. He (ﷺ) said, ❝O Mu'adh, do you know what is the right of Allah upon His slaves, and what is the Right of His slaves upon Allah?❞ I said, ❝Allah and His Messenger know better.❞ Upon this the Messenger of Allah (ﷺ) said, ❝Allah's Right upon His slaves is that they should worship Him Alone ... [Bukhari and Muslim]

#slaveofGod

[quransunnahdawah]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[tawhidrisalatakhirah]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[ilyforallahswt]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[myreligionislam]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[allahisourrabb]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[mylordisallah]

How to Know Allah

Know Allah by His Names and Attributes

Surah Al-Hashr

How to know Allah?

How do we get to know Allah? Imam ibn Rajab writes

“In the Qur’an, Allah, Exalted is He, invites people to acquire ma’rifah; or knowledge and gnosis [of Him], via two ways: Firstly, by reflecting upon the divine handiwork [in creation]; and secondly, by contemplating over the Qur’an and pondering over its meanings.

The former are His signs that are seen and witnessed, the latter are His signs which are heard and understood. “The first type is referred to in His saying: “In the creation of the heavens and the earth; in the alternation of the night and day; in the sailing of ships through the ocean for the benefit of mankind; in the water that Allah sends down from the sky and with which He revives the earth after its death; in the animals of all kinds that He has scattered therein; in the ordering of the winds and the clouds that are driven between heaven and earth, are signs for people who can think”. [4]

And His words: “In the creation of the heavens and the earth, and in the alternation of the night and day, are signs for those of understanding”. [5] Verses like these occur frequently in the Qur’an.The second is referred to in His saying: “Will they not reflect on the Qur’an?” [6] As well as: “Do they not reflect about what is being said?” [7] And: This is a Book that We have sent down to you, full of blessings, that they may reflect over its signs”. [8] Such verses also occur frequently.”

Thus Imam Ibn al-Qayyim shows two ways to know Allah- pondering on His creation and studying the Quran. How can you not be amazed except by seeing the sky, marvel at the clouds of various shapes, colours and sizes flying across the sky? Is it not amazing that there are 6 billion people on earth, and they have 12 billion eyes, and Allah knows what EVERY eye sees? How Allah knows what the 12 billion ears hear? And He knows what all these people think, wish and want to do?

Is it then not amazing that among all of his creation he decided to choose men to be the best? And among the human beings, he chose us to be Muslims, when billions are still lost, looking for guidance?

In the cycle of blessed days and months, let us ponder on the creation of Allah. Take time to watch a documentary about any of the creation of Allah, whether it’s the clouds, or animals, or even natural events like cyclones and tornadoes! Learn about them and marvel at the power and majesty of your Lord, Full of Might and Honour! And then open the Quran, and be marvelled at his beautiful message, the mauidhah (heart penetrating advice) that He decided to send to you and I!

Know Allah by His Names and Attributes.

Allah is the Unique, Omnipotent and Only Deity of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’) above the heaven. Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. Knowing Allah is the pillar whereupon Islam in its entirety hinges.

Almighty ALLAH is the Creator of this entire universe. known or unknown virtues belong to Him. This world is a reflection of His supreme being. He is the Creator, the only Master of all the glories, splendors and grandeurs. Asma Ul Husna describe the attributes and traits of ALLAH Almighty. To learn Asma Ul Husna is much like learning about ALLAH. Knowing Him increases a believer in his/her faith. For that matter one needs to memorize those sacred names along with complete understanding of their meanings. The most beautiful names of ALLAH reflect His endless powers, beneficence, glory, mercy and wrath; which makes a believer love His Creator as well as fear His disapproval.

Narrated Abu Huraira (Allaah be pleased with him): Allah’s Messenger (ﷺ) said, “Allah has ninety-nine names, i.e. one-hundred minus one, and whoever knows them will go to Paradise.” Bukhari 2736

Asma ul husna benefits

Knowing Allah is Main principles in Islam How to Know Allah? Know Allah through His Asma was Sifaat- The Most Beautiful Names and Lofty Attributes What must we know about Allah? Allah – the Supreme Being of this universe – revealed the message of truth through the Quran to enable us to live meaningful lives and to help us succeed in the hereafter. Reflecting on that message with an open mind and heart has allowed many from mankind to recognize and believe in Allah as the sole deity.  Allah will protect that person from drowning or burning in fire if he recites this name frequently. This keeps a person safe from the harm of the enemy if he is unable to defeat the enemy. This helps a person to get rid of all types of troubles. Reciting this name makes the person closer to Allah.

Know Allah by His Names and Attributes.

[wisdomrays]

HEAVENLY or EVELATED REALMS: Part 2

Âlam Lahut (The Realm of the Transcendental Manifestation of Divinity)

This is the highest, all-encompassing realm where the Attributes and Names of the Divine Being, Who is beyond all perception and conception and therefore is known or recognized through His Names and Attributes, and Whose existence is proven by His works, are manifested beyond all terms of modality or quantity and quality. This manifestation is also known by other titles, such as the Unseen of the Whole Unseen, the Absolutely Hidden Treasure, the Realm of Absolute Existence, the Unseen Absolute, and the Truth of Truths.

Another approach to the Realm of the Transcendental Manifestation of Divinity is that it is an absolutely transcendental realm that is related to Allah (God)—the Proper Name of the Divine Being that contains all other Names—on Which the existence and subsistence of all other realms—with all their distinguishing features, as well as the things and beings they contain—depend. It is also the first-rank source of radiance for our thoughts, feelings, and sensations, and for all the actions we perform with our inner and outer faculties. All of the Divine Essential Qualities, Attributes, and Names are concentrated and intersect in this realm. Being the infinite realm for the Divine Being's initial manifestation beyond all modality or all terms of quantity and quality, this realm also encompasses all of the other realms. Since it is the realm for this manifestation, it reminds us of our servanthood and duty of worship. That is, as Divinity connotes being the Worshipped, Sought, and Loved One, this realm implies the duty of worship to God the Ultimate Truth, according to the relevant commands of the Qur'an. Purely being the Divine Being, God is also the All-Worshipped, Eternally-Sought, and All-Loved One.

The Initial, Transcendental Manifestation of Divinity is an all-encompassing mirror to the Divine Being and therefore it is eternally unchangeable. As this manifestation is a mirror eternal in the past, It denotes a manifestation that is also eternal in the future. In the course of history, different ways of worship and servanthood have been born from human thought and they have led to the fabrication of many objects of worship. However, all these human-generated ways of worship and human-fabricated objects of worship have been forgotten, and only the Unique, All-Majestic One of absolute Transcendence, Who has All-Lofty Attributes and All-Beautiful Names, has remained. He has no beginning at all; since He is thus, He is eternal, with no end at all. He exists eternally, and both His non-existence and impermanence are absolutely inconceivable. And the Realm of the Transcendental Manifestation of Divinity is the most polished mirror of His manifestation as the Divine Being, Who has all the Attributes mentioned.

'Âlam Rahamut (The Realm of the Transcendental Manifestation of Divine Mercy and Compassion)

All animals and vegetables on the earth are honored with life as pure favor of the Creator; their survival and multiplication in a determined, harmonious system are also pure favor, and they receive numerous other favors during their lives; humans are equipped with many special faculties and attributes, in addition to those they share with animals, and they receive special mercy, tenderness, assistance, and care—all such and other favors unmentioned which are accorded to living creatures overflow from 'Âlam Rahamut, where the first, transcendental manifestation of Divine Mercy and Compassion occurs. This can also be explained as follows.

God Almighty's concentrated manifestation of all of His Attributes and Names and, particularly, His being the Eternally Besought-of-All on the whole of the universe is a manifestation of His Divinity or 'Âlam Lahut; while the fact that every entity benefits from His Mercy, Compassion, Preservation, Help, Care, and Protection according to its capacity, is a manifestation that issues from the horizon of 'Âlam Rahamut. This realm is absolutely connected with the Divine Attributes and Names. In relation to God's being the All-Merciful, it is the most unique sphere of the Essential Attributes of the Divine Essence, while in relation to His being the All-Compassionate, it is the realm where the Attributes derived from God's acts (they are almost infinite, such as Providing, Creating, Sustaining, Forgiving, etc.) manifest themselves.

This realm can also be viewed as the initial manifestation of the limitless Divine Mercy, Which surpasses His sacred "Wrath," in a way that identifies or determines every formation. As God's being the All-Merciful (ar-Rahman) expresses His all-encompassing, limitless Mercy, the realm where this Mercy manifests Itself is certainly an all-embracing realm of Mercy. Since God's being the All-Compassionate (ar-Rahim) denotes those acts of His that issue from His Mercy, the Realm of the Transcendental Manifestation of His being the All-Merciful can be viewed as the source from which God's particular mercy (compassion) reaches all things and beings individually according to the capacity and merit of each individual from the stage of existence in God's Knowledge to their corporeal existence. This Realm relates to eternity in the past from the perspective of God's being the All-Merciful (ar-Rahman), while from the perspective of His being the All-Compassionate (ar-Rahim), It relates to eternity in the future.

The favors that come to every creature at the beginning of its existence, in return for having done nothing, issue from God's All-Mercifulness; no creature is deprived of these. The existence of every creature, the life span, and particular physical form accorded to it, along with all the faculties, urges, and desires with which it is endowed to survive and multiply—all its vital necessities and the possibilities created to meet them—these are all favors that issue from the Realm of God's All-Mercifulness. As for the favors that come in return for every creature's labor, strife, and efforts, including eternal happiness in the other world for conscious, responsible beings and their being honored with the vision of God, they have their source in God's All-Compassionateness.

Both the Realm of the Transcendental Manifestation of God's Divinity and the Realm of the Transcendental Manifestation of Divine Mercy and Compassion, or God's being the All-Merciful and the All-Compassionate, are realms that are related to God's knowledge of everything and to His making Himself known through His manifestations of Mercy, Care, and Helping; He thus prepares hearts for perfect servantood to Him through worship and obedience.

[asma-al-husna]

Allah calls Himself Dhul-Jalaali wal-Ikraam—The Possessor of Glory and Honour, The Lord of Majesty and Generosity — on two occasions in the Quran. He is the one who owns each attribute and manner of glory, majesty, superiority, generosity, and honour. Dhul-Jalaali wal-Ikraam is the source of great splendour and abundance!

The Owner of Loftiness and Majesty, The Lord of Generosity and Nobility

Jalaal comes from the root jeem-laam-laam, which points out to three main meanings. The first main meaning is to be glorious, majestic and sublime. The second main meaning is to be high, lofty and independant and the third to be supremely great.
This root appears twice in the Quran in one form; as the noun jalaal. An example is al-jalaali (of Majesty).

Ikraam, kareem and akram come from the root kaaf-raa-meem, which points out to four main meanings. The first meaning is to be generous, giving, and beneficent. The second main meaning of this root is to be highly esteemed, honoured and valued. The third main meaning is to be precious, valuable and rare and the fourth to be bountiful and productive. This root appears 47 times in the Quran in eight derived forms. Examples of these forms are al-akram (“the Most Generous”), kareemun (“noble”), kiraaman (“dignified ones”) and al-ikraam (“and Honor ”).

Linguistically, dhu or thoo is a demonstrative pronoun and literally means with, in, on, or of in the Arabic language. In Dhul-Jalaal dhu refers to Allah ‘azza wa jall being complete Possessor, Owner and Lord of al-Jalaal, Majesty and Glory. Wal-Ikraam means wa (and) al-Ikraam, the Generosity and Bounty. Kareem is an adjective while ikraam is a verbal noun.

Allah is the Lord of these two beautiful Attributes. Dhul-Jalaali wal-Ikraam is the One who is most precious and honoured, He is the Majestic and Glorious Lord, Owner and Source of all generosity, blessings and bounties!

Dhul-Jalaali wal-Ikraam Himself says: Blessed is the name of your Lord, Owner of Majesty and Honor [Quran, 55:78]

The Honourable Face of Allah

In Surah Ar-Rahmaan Allah ‘azza wa jall tells us about the moment everything and everyone on earth will perish and only His honourable Face will remain, because He is the Ever-Living and will never die. Allah ‘azza wajall describes His Face here as being Dhul-Jalaali wal-Ikraam. Ash-Sha`bi said, “When you have recited, Whatsoever is on it (the earth) will perish.) do not stop, continue reading,And there will remain the Face of your Lord, Owner of Majesty and Honor.”[Quran, 57:24-25] Ibn `Abbas commented on the meaning of Dhul-Jalaali wal-Ikraam, by saying, “Owner of greatness and pride.”Both of these statements can be found in tafseer Ibn Katheer.

How Can You Live by This Name?

1.      Seek the Face of Dhul-Jalaali wal-Ikraam.

Allah ‘azza wa jall describes His Noble Face as being Dhul-Jalaali wal-Ikraam; only He is worthy of being revered and obeyed. Make it a mission to seek His Face in everything you do. And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face [Quran, 18:28] That means for example that if you do something for someone else or give someone something, you don’t do it for their praise or recognition, but only to please Allah. As He said about those giving charity: We feed you seeking Allah’s Face only [Quran, 76:9] You can test yourself by seeing how you feel when someone doesn’t show gratefulness or doesn’t recognize what you did for them: do you feel angry and upset? Then you might have to remind yourself to do it for His Face only  He records each deed, no matter if people thank you or not.

2. Remember Dhul-Jalaali wal-Ikraam after each prayer.
Follow a sunnah and get rewarded immensely by using below dhikr after salah. A’ishah radiyallahu ‘anhaa said, “When the Messenger of Allah would (say the) Salam (completing prayer), he would only sit as long as it takes him to say,

‎اللْهُمَّأَنْتَالسَّلَامُوَمِنْكَالسَّلَامُ،تَبَارَكْتَيَاذَاالْجَلَالِوَالْإِكْرَام

Allahumma antas-salaam wa minkas-salaam, tabaarakta yaa Dhal-Jalaali wal-Ikraam (O Allah! You are As-Salam, and peace comes from You. Blessed be You Yaa Dhal-Jalaali wal-Ikraam) [Muslim]

3. Be generous.
Let Allah ‘azza wa jall being  the Lord of generosity be an inspiration for you to be kareem (generous) to others as the Prophet salallahu ‘alayhi wa sallam said: The generous one is close to Allah, close to people, far from the fire… [At-Tirmidhee]

4. Recognize the Source.
When you receive gifts from people or someone benefits you by giving support or help, know that the Source of these bounties is Dhul-Jalaali wal-Ikraam. So when a gift or benefit arrives to you, make sure the first thing you do is saying ‘alhamdulillah’ and honour the true Giver from whom all blessings come. Then, thank the person for example by supplicating for them by saying  jazaakAllahu khayr (may Allah reward you with good) or baraakAllahu feek (may Allah bless you).

5. Ask Dhul-Jalaali wal-Ikraam.
The Prophet salallahu ‘alayhi wa sallam encouraged you to call upon Allah ‘azza wa jall in an effective manner by using His most Beautiful Names. When you start your dua’ with this Name, mind that Dhu changes into Dha, for example Yaa Dhal-Jalaali wal-Ikraam.  The Prophet salallahu ‘alayhi wa sallam said: Persist (in invoking Allah) with, “Yaa Dhal-Jalaali wal-Ikraam [Ahmad, An-Nasaa’i] So when you make a dua’, you can say: Yaa Dhal-Jalaali wal-Ikraam… [ your request]..

O Allah, Dhul-Jalaali wal-Ikram, we know that You are the Lord of all majesty and bounty. Aid us to seek Your Honourable Face only in our intentions, words and deeds. Help us to put obedience to You above everything else in our daily life and make us generous to others. Bless us with being able to see Your Countenance in the Hereafter,  ameen!

[nerdofislam]

The Beautiful Names and Lofty Attributes by Shaykh Ibn Baaz

The Beautiful Names and Lofty Attributes by Shaykh Ibn Baaz - The names and attributes of Allah are a very important aspect of tawheed and therefore, Islam in general. Learning them is 'ibaadah (worship) and having a CORRECT understanding of them is instrumental in our success in this life and the hereafter. Shaykh Bin Baaz (rahimahullah) always had a unique, concise and beautiful way of explanation both simple and complex aspects of Islam. May Allah grant him paradise FIRDAUS, ameen. The Shaykh – hafidhahullâh – said: From îmân (faith) in Allâh is to have îmân in those of His Asmâul-Husnâ (beautiful Names) and Sifâtul-’Ulyâ (lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger sallallâhu ’alayhi wa sallam – without tahrîf (distorting the wording or the meaning), ta’tîl (divesting or denying the Attributes), takyîf (asking how) or tamthîl (resembling Allâh to any of His creation). Rather, it is obligatory to leave them as they came, without takyîf. Along with this, it is also obligatory to have îmân in the meaning that Allâh – the Mighty and Majestic – has been described with, in a way which befits Him; without resembling Him to His creation in any of His Attributes. Allâh – the Most High – says: “There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.” Allâh – the Mighty and Majestic – also says: “And do not put forward any similitude for Allâh. Indeed, Allâh knows and you do not know.” So this is the ’aqîdah (belief) of Ahlus-Sunnah wal-Jamâ’ah from the Companions of the Messenger of Allâh sallallâhu ’alayhi wa sallam and those that followed them in goodness. This is what has been recorded also by Imâm Abûl-Hasan al-Ash’arî (d.324H) – rahimahullâh – in his book: “Al-Maqâlât ‘an Asbâbul-Hadîth wa Ahlus-Sunnah.” This has also been stated by many others from the people of knowledge and îmân. Imâm al-Awzâ’î – rahimahullâh – said: “I asked az-Zuhrî and Makhûl about the âyât pertaining to the Sifât (Attributes of Allâh), so they said: Leave them as they are.” Al-Walîd ibn Muslim – rahimahullâh – said: “I asked Mâlik, al-Awzâ’î, Layth ibn Sa’d and Sufyân ath-Thawrî – rahimahumullâh – about the reports related about the Attributes, so they all said: Leave them as they are, without asking how.” Al-Awzâ’î – rahimahullâh – said: “We – whilst the Tâbi’ûn were many – would say: Indeed Allâh – the Most Perfect – is above His Throne, and we have îmân in what is related in the Sunnah about the Attributes.” Rabî’ah ibn Abî ’Abdur-Rahmân – rahimahumullâh – said: “Al-Istiwâ (Allâh ascending) is not unknown, and how is not comprehendible, and from Allâh is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it.” Imâm Mâlik – rahimahullâh – said: “Al-Istiwâ is known, and how is unknown, to have îmân in it is obligatory and to question it is an innovation.” Then he said to the questioner: “I do not think, except that you are an evil man.” So he ordered him to be expelled. This has also been related about Ummul-Mu‘minîn Umm Salamah radiallâhu ’anhâ. ’Abdullâh ibn al-Mubârak – rahimahullâh – said: “We know that our Lord – the Most Perfect – is above the heavens, above His ’Arsh (Throne), separate from His creation.” The words of the Scholars about this matter are very numerous indeed, and it is not possible to relate them all in such a short space. However, whosoever further desires to be acquainted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject, such as the book:- Kitâbus-Sunnah by ’Abdullâh the son of Imâm Ahmad (d.290H), Kitâbut-Tawhîd by the great Imâm, Muhammad ibn Khuzaymah (d.311H), Kitâbus-Sunnah by Abûl-Qâsim al-Lâlikâ‘î at-Tabarî (d.418H), and Kitâbus-Sunnah by Abû Bakr Ibn Abî ’Âsim (d.287H). Refer also to the reply given by Shaykhul-Islâm Ibn Taymiyyah (d.728H) to the people of Hamah (entitled al-’Aqîdatul-Hamawiyyah), as it is a great reply, full of benefit. In it he –rahimahullâh – has made clear the ’aqîdah of Ahlus-Sunnah, and has recorded many of the sayings of the Scholars; as well as giving proofs from both the Sharî’ah and sound reasoning about the correctness of what Ahlus-Sunnah say, showing also the futility of those who oppose them. Likewise, his book entitled al-’Aqîdatut-Tadmuriyyah in which he established and explained the ’aqîdah of Ahlus-Sunnah with both textual proofs and proofs from sound reasoning. In this treatise he has – for all those of understanding, intending righteousness and desiring to realise the truth – thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood. All those who oppose Ahlus-Sunnah in their ’aqîdah concerning Allâh’s Names and Attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allâh has affirmed or negated for Himself. So Ahlus-Sunnah wal-Jamâ’ah affirm for Allâh – the Most Perfect – what He has affirmed for Himself in His Noble Book, or what has been affirmed for Him by His Messenger Muhammad sallallâhu ’alayhi wa sallam in the authentic Sunnah. Affirming without tamthîl (resemblance) and freeing Allâh – the Most Perfect – from any resemblance to His creation, whilst also rejecting and being free from ta’tîl. So whosoever holds fast to the truth which Allâh sent, humbling and accepting it, whilst being sincere to Allâh in the quest for it, then it is the way of Allâh – the Most Perfect – that He will grant such a person harmony with the truth and show them His clear evidences, as Allâh – the Most High – mentions: “Nay! We hurl truth against falsehood, so it destroys it; and behold, falsehood is vanquished.” And Allâh – the Most High – said: “And no example or similitude do they bring, except We reveal to you the truth and the best explanation thereof.” Al-Hâfidh Ibn Kathîr (d.774H) rahimahullâh explained in his famous tafsîr – whilst commenting upon the saying of Allâh – the Mighty and Majestic: “Indeed your Lord is He who created the heavens and the earth in six days, then He ascended (istiwâ) over the Throne.” He explained this issue in a most beautiful manner, which I have quoted here in its entirety, due to its great benefit. Ibn Kathîr – rahimahullâh – said: “The sayings of the people in this issue are very many. However, this is not the place to enter into a detailed discussion about it. Indeed, the path we traverse in this issue is to follow the way of the Salafus-Sâlih (Pious Predecessors) such as: Mâlik, al-Awzâ’î, ath-Thawrî, Layth ibn Sa’d, ash-Shâfi’î, Ahmad, Ishâq ibn Bâhâwaih, and other from the Scholars of the Muslims – both past and present. And their way is: to recite them as they are, without takyîf, tashbîh, nor ta’tîl. Indeed, Allâh does not resemble anything of His creation in any way: “There is nothing like Him, He is the all-Hearing, all-Seeing.” Rather, the matter is as the Scholars – such as Nu’aym ibn Hammâd al-Khuzâ’î (d.228H), the Shaykh of al-Bukhârî – said: “Whosoever makes tashbîh (resemblance) of Allâh to His creation, has committed kufr (disbelief), and whosoever denies what Allâh has described Himself with, has also committed kufr … Indeed, all that Allâh has described Himself with, or what His Messenger has described Him with, then there is no tashbîh in it at all.” So whosoever affirms for Allâh – the Most High – what is related in the clear Âyât and the authentic narrations – in a way which befits Allâh’s Greatness and Majesty – whilst also denying and negating from Allâh – the Most High – any defects and imperfection, then such a person has truly traversed the path of Guidance.” The Shaykh (bin Bâz) – hafidhahullâh – also said: “Tahrîf (distortion) means: changing the wordings of the Names and Attributes, or changing their meanings. Like the saying of the Jahmiyyah that istiwâ (ascending above) is istawlâ (conquering and having dominion over); and like the saying of some of the Innovators that al-Ghadab (Anger) when referring to Allâh means ‘intending to punish’ and that ar-Rahmah (Mercy) means ‘intending to send blessings.’ And all of this is tahrîf: And their saying about istawâ that it is istawlâ is tahrîf of the wording, and their saying that ar-Rahmah is intending to send blessings and al-Ghadab is intending to punish is tahrîf of the meaning. The true saying, however, is that istawâ means ascending and being above – as is clear in the ’Arabic language. And the Qur‘ân came to show that its meaning is ascending and being above the ’Arsh (Throne) in a manner which befits Allâh’s Majesty and Greatness. Likewise, al-Ghadab and ar-Rahmah are two real Attributes befitting Allâh’s Majesty and Greatness – just as is the case with the rest of the Attributes reported in the Book and the Sunnah. Ta’tîl (divesting) means: removal of the Attributes and to deny them for Allâh the Most High. It is taken from their saying: ‘A graceful neck without adornment (mu’attal).’ So the Jahmiyyah and their like divest Allâh of His Attributes and are thus called the Mu’atillah. And this saying of theirs is totally futile, since it is not possible for there to be anything in existence without attributes – and the Qur‘ân and the Sunnah repeatedly affirm Attributes (for Allâh) in a manner befitting Allâh’s Majesty and Greatness. Takyîf means: Explaining how the Attributes are. So it is not said: ‘How did He ascend?’ And ‘How is His Hand?’ And ‘How is His Face?’ Since, speaking about the Attributes of Allâh follows the same principle, and is treated the same, as speaking about the Dhât (Essence/Self) of Allâh. So just as He has a Dhât – and we do not know how it is, then likewise, He has Sifât (Attributes) – and we do not know how they are either, no one knows that except Him. But we believe in the reality of their meaning. As regards to tamthîl, then it means: tashbîh (making resemblance). So it is not said: Allâh has a Dhât (Essence) like ours, or resembling ours, etc. Thus, it is not said about the Attributes of Allâh that they are like – or resembling – our attributes. Rather, the Believer must stick to His – the Most High’s – saying: “There is nothing like Him.” And the meaning is that there is none who resembles Him.” Note: Shaykhul-Islâm Ibn Taymiyyah (d.728H) mentioned: If it is said to you: We interpret the meaning of Anger to be ‘desiring to punish’ and Mercy to be ‘desiring to send blessings’ then say: Does this desiring resemble that of the creation, or is it a desiring befitting His Majesty and Greatness? So if he says the first – then he has done tashbîh! And if he says the second, then say: Then why do you not say, ‘Mercy and Anger befitting His Majesty and Greatness?’ And this will put an end to his argument. References 1. Al-’Aqîdatus-Sahîhah wa Ma Yudâdahâ (pp.9-13). 2. Sûrah ash-Shûrâ 42:11 3. Sûrah an-Nahl 16:74 4. He is Abdur-Rahmân ibn ’Amr al-Awzâ’î – the Scholar, worshipper and mujâhid. Al-Hâkim said: “Al-Awzâ’î was the Imâm of the people of his time in general, and he was the Imâm of the people of Shâm in particular.” He died in Bayrût, in the year 157H. Refer to at-Tadhbirab (l/178) and al-Hilyah (6/135) for his biography. 5. Related by al-Harawî in Dhammul-Kalâm (p.18). 6. Related by al-Âjurrî in ash-Sharî’ah (p.314), al-Bayhaqî in al-Asmâ was-Sifât (p.453), al-l’tiqâd (p.118) and the isnâd is Hasan. 7. Related by al-Bayhaqî in al-Asmâ was-Sifât (p.408). The isnâd is jayyid, as al-Hâfidh Ibn Hajar said in Fathul-Bârî (13/406). 8. He is Rabî’ah ibn Abî ’Abdur-Rahmân – better known as Rabî’atur-Râ’î – one of the Tâbi’ûn of al-Madînah. Al-Khatîb said: “He was a Faqîh, a Scholar and a Hâfidh in Fiqh and Hadîth.” He died in the year 136H. Refer to Târîkh Baghdâd (8/420) and Hilyatul-Awliyâ (3/259) for his biography. Related by al-Bayhaqî in al-Asmâ was-Sifât (no.516) and al-Lâlikâ‘î in Sharh Usûl I’tiqâd Ahlus-Sunnah wal-Jamâ’ah (no.665). Ibn Taymiyyah said in Majmû’al-Fatâwâ (5/365): “It is established from Rabî’ah.” He also said in al-Hamawiyyah (p.80): “Al-Khallâl narrated it with an isnâd all of whom are thiqât (precise and reliable).” 10. He is Abû ’Abdullâh Mâlik ibn Anas – the Imâm from the Atbâ’ut-Tâbi’ûn of al-Madînah and one of the Scholars of Ahlus-Sunnah. Imâm ash-Shâfi’î said: “When the Scholars are mentioned, then Mâlik is a dazzling star.” He died in 179H. Refer to Siyâr A’lâmun-Nubalâ (7/366) of adh-Dhahabî for a complete biography. 11. Related by al-Bayhaqî in al-Asmâ was-Sifât (p.516) with the wording: “Al-Istiwâ is not unknown and how is unknown, to have îmân in it is obligatory and to question it is an innovation.” Al-Bayhaqî also relates (p.516), as does ad-Dârimî in ar-Radd ’alal-Jahmiyyah (p.55) – with a jayyid isnâd, as Ibn Hajr says in Fatbul-Bârî (13/406) – that Imâm Mâhk said: “The Most Merciful ascended as He Himself described, and it is not to be asked: How? Since how is unknown.” 12. Related by al-Lâlakâ‘î in Sharh Usûl I’tiqâd (no.663). Ibn Taymiyyah said in al-Fatâwâ (5/365): “Its isnâd cannot be relied upon.” Adh-Dhahabî said in al-’Uluww (p.82): “This saying has been preserved from a group, such as Rabi’atur-Ra‘î, Mâlik and Abû Ja’far at-Tirmidhî. However, the narration from Umm Salamah is not authenhic – since Abû Kinânah is not reliable and Abû ’Amîr is not known.” So the Shaykh was indeed correct in not definitely ascribing this saying to the Mother of the Believers, Umm Salamah – and all praise is for Allâh. 13. He is Abû ’Abdur-Rahmân ’Abdullâh ibn al-Mubârak al-Marwazî. The Imâm from the Atbâ’ut-Tâbi’ûn, the Hâfidh, the Shaykh of Islâm, example for the people of zuhd and a leader of the mujâhidîn. He died in the year 181H. Refer to Târîkh Baghdâd (l/152) and at-Tadhkirah (l/274) for his biography. 14. Related by ad-Dârimî in ar-Radd ’alal-Jahmiyyah (no.23), ’Abdullâh ibn Ahmad in as-Sunnah (no.22) and al-Bukhârî in Khalq Af’âlul-’Ibâd (no.8). It was declared Sahîh by Ibn Taymiyyah in al-Hamawiyyah (no.41). 15. Sûrah al-Anbiyâ 21:18 16. Sûrah al-Furqân 25:33 17. Sûrah al-A’râf 7:54 18. Sûrah ash-Shûrâ 42:11 19. Related by Imâm adh-Dhahabî with his isnâd in al-’Uluww (no.217), and the isnâd is Sahîh and the narrators are all well-known – as al-Albânî said in Mukhtasar al-’Uluww (p.184). 20. Tafsîr Qur‘ânul-Adhîm (2/230) of Ibn Kathîr. 21. Added from the footnotes to at-Tanbîbâtul-Intîfab ’alâ mabtawat ’alayhil-’Aqîdatil-Wâsitiyyah (pp.15-16). The Testimony of Imâm at-Tirmidhî Speaking about those ahâdîth which mention the Attributes of Allâh, Imâm at-Tirmidhî (d.279H)- rahimahullâh – said in his Sunan (l/128-129): “It has been said by more than one person from the People of Knowledge – about such ahâdîth – that there in no tashbîh (resemblence) to the Attributes of Allâh. And the Lord – the Blessed, the Most High – descends to the lowest heaven every night. So they say: Affirm these narrations, have îmân in them and do not deny them, and do not ask how. The likes of this has been related from Mâlik ibn Anas, Sufyân ath-Thawrî, Ibn ’Uyaynah and ’Abdullâh ibn al-Mubârak, who all said about these ahâdîth: “Leave them as they are, without asking how.” Such is the saying of the People of Knowledge from Ahlus-Sunnah wal-Jamâ’ah. However, the Jahmiyyah oppose these narrations and say: This is tashbîh!! However, Allâh – the Most High – has mentioned in various places in His Book the Attribute of Hand, Hearing and Seeing. So the Jahmiyyah make ta’tîl (false interpolation) of these Âyât and explain it in a way other than that explained by the People of Knowledge. They say: Indeed, Allâh did not create Âdam with His own Hand. And they also say that the meaning of Hand is Power. Ishâq ibn Ibrâhîm ar-Râhawaiah said: “ Tashbîh is if it is said: Hand like my hand, or similar to my hand. Or Hearing like my hearing, or similar to my hearing. So when it is said: Hearing like my hearing, or similar to my hearing, then this is tashbîh. But if what is being said is what Allâh has said: Hand, Hearing, Seeing; and it is not asked how, nor is it said: like my hearing, or similar to my hearing – then this is not tashbîh. Allâh – the Most Blessed, Most High – said in His Book: “There is none like unto Him, and He is the all-Hearing, the all-Seeing.” ” Share this, Baarakallaah Feekum: Read the full article

[khutbahs]

Know Your Creator | WHO IS ALLAH #Creator #God #Deity #Ilah #AlAhad #Allah is the One and Only 'True God' of the Arabic al-Ilāh, “the God.”The name’s origin can be traced to the earliest Semitic writings in which the word for god was il, el, or eloah, the latter two used in the Hebrew Bible (Old Testament) . Allah is the One and Only ‘True God’. There is no ‘True God’ except Allah, Allah is Exalted above His ‘Arsh ( Mighty Throne). Know Allah SWT With His Most Beautiful Names and Lofty Attributes. https://www.youtube.com/watch?v=pyPgqXVgmsU

[quransunnahdawah]

Allah described in the Quran:

"He is Allah, the one and only God," means that He is "the Eternal and the Absolute," and that, "He begot none nor was He begotten," and that "there is none comparable to Him." But the Qur'an states it all in detail for more emphasis and clarification.

Allah's Identity Names and Attributes

Allah: The Only praiseworthy supreme being, real name of Almighty God.

  Everything in the sky and the earth is created Only the Creator is Allah, In all signs of the universe shows pure Kalima 'La ilaha illAllah'.

Allah Almighty Exalted above the sky' above His 'Arsh the greatest throne, There is nothing like Allah Everything is under His power, knowledge,control and vision.

All praise belongs to Allah alone All power and all dominion, The beautiful name, the perfect quality belongs to Allah alone He is the Pure and indivisible One.

 

Allah is the only true GOD. 

Our Lord is Allah Subhanahu wa Ta'ala.. Allah is unique, almighty, the only God. Allah is the only true Lord. There is no 'True Ilah'/ 'True Deity' except Allah. Allah is One, Unique in His Actions, Lordship, Authority, and Righteousness. Allah Ta'ala is Exalted above the throne in the sky (above all creation). Allah should be known by His beautiful name 'Asmaul Husna' and perfect attributes. Allah's name is more than 99. The Qur'an is the word of Allah. ultimate guidance for mankind. Knowledge about Allah is the pillar on which Islam is completely bound.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. 

Tawheed - The first call of the Messengers

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'. Rejecting Taghut is the root of Tawheed.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind.  

There is no 'true God' except Allah.

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'.

Tawheed - The first call of the Messengers  Rejecting Taghut is the root of Tawheed.

Allah is the only true God

Allah's indivisible unicity is Tawhid

There is no 'true God' except Allah.

Allah's indivisible unicity is Tawhid

Rejecting Taghut is the root of Tawheed.

According to the Qur'an, God (Allah) is omniscient; he eternally knows whatever comes into being, be it universal or particular in character. He has known all things from before the creation of the world. His knowledge of things before their coming into existence and afterwards is exactly the same.

Allah Is The Only 'True God'/'True Deity'

Allah is the only true GOD

[tawhidrisalatakhirah]

Allah described in the Quran:

"He is Allah, the one and only God," means that He is "the Eternal and the Absolute," and that, "He begot none nor was He begotten," and that "there is none comparable to Him." But the Qur'an states it all in detail for more emphasis and clarification.

Allah's Identity Names and Attributes

Allah: The Only praiseworthy supreme being, real name of Almighty God.

  Everything in the sky and the earth is created Only the Creator is Allah, In all signs of the universe shows pure Kalima 'La ilaha illAllah'.

Allah Almighty Exalted above the sky' above His 'Arsh the greatest throne, There is nothing like Allah Everything is under His power, knowledge,control and vision.

All praise belongs to Allah alone All power and all dominion, The beautiful name, the perfect quality belongs to Allah alone He is the Pure and indivisible One.

 

Allah is the only true GOD. 

Our Lord is Allah Subhanahu wa Ta'ala.. Allah is unique, almighty, the only God. Allah is the only true Lord. There is no 'True Ilah'/ 'True Deity' except Allah. Allah is One, Unique in His Actions, Lordship, Authority, and Righteousness. Allah Ta'ala is Exalted above the throne in the sky (above all creation). Allah should be known by His beautiful name 'Asmaul Husna' and perfect attributes. Allah's name is more than 99. The Qur'an is the word of Allah. ultimate guidance for mankind. Knowledge about Allah is the pillar on which Islam is completely bound.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. 

Tawheed - The first call of the Messengers

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'. Rejecting Taghut is the root of Tawheed.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind.  

There is no 'true God' except Allah.

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'.

Tawheed - The first call of the Messengers  Rejecting Taghut is the root of Tawheed.

Allah is the only true God

Allah's indivisible unicity is Tawhid

There is no 'true God' except Allah.

Allah's indivisible unicity is Tawhid

Rejecting Taghut is the root of Tawheed.

According to the Qur'an, God (Allah) is omniscient; he eternally knows whatever comes into being, be it universal or particular in character. He has known all things from before the creation of the world. His knowledge of things before their coming into existence and afterwards is exactly the same.

Allah Is The Only 'True God'/'True Deity'

[ilyforallahswt]

Allah described in the Quran:

"He is Allah, the one and only God," means that He is "the Eternal and the Absolute," and that, "He begot none nor was He begotten," and that "there is none comparable to Him." But the Qur'an states it all in detail for more emphasis and clarification.

Allah's Identity Names and Attributes

Allah: The Only praiseworthy supreme being, real name of Almighty God.

  Everything in the sky and the earth is created Only the Creator is Allah, In all signs of the universe shows pure Kalima 'La ilaha illAllah'.

Allah Almighty Exalted above the sky' above His 'Arsh the greatest throne, There is nothing like Allah Everything is under His power, knowledge,control and vision.

All praise belongs to Allah alone All power and all dominion, The beautiful name, the perfect quality belongs to Allah alone He is the Pure and indivisible One.

 

Allah is the only true GOD. 

Our Lord is Allah Subhanahu wa Ta'ala.. Allah is unique, almighty, the only God. Allah is the only true Lord. There is no 'True Ilah'/ 'True Deity' except Allah. Allah is One, Unique in His Actions, Lordship, Authority, and Righteousness. Allah Ta'ala is Exalted above the throne in the sky (above all creation). Allah should be known by His beautiful name 'Asmaul Husna' and perfect attributes. Allah's name is more than 99. The Qur'an is the word of Allah. ultimate guidance for mankind. Knowledge about Allah is the pillar on which Islam is completely bound.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind. 

Tawheed - The first call of the Messengers

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'. Rejecting Taghut is the root of Tawheed.

Allah's indivisible unicity is Tawhid

Tawhid: At the centre of all Islamic belief is the belief in one God-Allah. There is no other God but Allah and there is no one comparable to Him. We will never understand Allah as His nature supersedes our limited minds. We are created by Allah but He is not Himself created. Allah is the Unique,Omnipotent and Only Deity and Creator of the universe. Our Lord is Allah SWT. There is no 'True God' / 'True Deity' except Allah. Allah is Exalted Above His ‘Arsh (Mighty Throne’). Know Allah by His Most Beautiful Names & Lofty Attributes (Asma Was Sifat). Holy Qur'an is Allah's Word. Qur'an is final revelation & guidance for mankind.  

There is no 'true God' except Allah.

Tawheed is to knowing, believing, declaring, obeying the oneness and uniqueness of Allah. The Oneness of Allah i.e. Tawheed consists of three parts. (i) Tawheed ar-Rububiyyah (Maintaining the Oneness of Allah's Lordship). (ii) Tawheed al-Asma-Was-Sifat (Maintaining the Oneness of Allah's Names and Attributes). (iii) Tawheed al-Ibadah (maintaining unity of worship). Allah is the only 'true Lord'. In all matters related to Allah, Allah is One, Sole, Final, Perfect and without partners. He has no peer or equivalent. Allah is to be known by His most beautiful Names and Perfect Attributes. From the first man and the first Prophet Adam (a.s.) to the last Prophet Muhammad, may Allah bless him and grant him peace, the basic call of all prophets and messengers was 'La ilaha illAllah' (there is no 'true God' but Allah). Namely: 'La Ilaha IllAllah Adamu Shafiullah'', 'La Ilaha IllAllah Nuhun Naziullah'', 'La Ilaha IllAllah Ibrahim Khalilullah', 'La Ilaha IllAllah Muhammadur Rasulullah'.

Tawheed - The first call of the Messengers  Rejecting Taghut is the root of Tawheed.

#Allah is the only true God

Allah's indivisible unicity is Tawhid

There is no 'true God' except Allah.

Allah's indivisible unicity is Tawhid

Rejecting Taghut is the root of Tawheed.

According to the Qur'an, God (Allah) is omniscient; he eternally knows whatever comes into being, be it universal or particular in character. He has known all things from before the creation of the world. His knowledge of things before their coming into existence and afterwards is exactly the same.

Allah Is The Only 'True God'/'True Deity'

Allah is the only true GOD